Act 15:1, Gal 5:2 | Barnes | STEP | CHAPTER 15 Verse 1. And certain men . These were men undoubtedly who had been Jews, but who were now converted to Christianity. The fact that they were willing to refer the matter in dispute to the apostles and elders, , shows that they had professedly embraced the Christian religion. The account which follows is a record of the first internal dissension which occurred in the Christian church. Hitherto they had been struggling against external foes. Violent persecutions had raged, and had fully occupied the attention of Christians. But now the churches were at peace. They enjoyed great external prosperity in Antioch. And the great enemy of souls took occasion then, as he has often done in similar circumstances since, to excite contentions in the church itself; so that when external violence could not destroy it, an effort was made to secure the same object by internal dissension and strife. The history, therefore, is particularly important, as it is the record of the first unhappy debate which arose in the bosom of the church. It is further important, as it shows the manner in which such controversies were settled in apostolic times; and as it established some very important principles respecting the perpetuity of the religious rites of the Jews. Came down from Judaea . To Antioch, and to the regions adjacent, which had been visited by the apostles, . Judea was a high and hilly region; and going from that toward the level countries adjacent to the sea, was represented to be descending or going down. Taught the brethren . That is, Christians. They endeavoured to convince them of the necessity of keeping the laws of Moses. Except ye be circumcised . This was the leading or principal rite of the Jewish religion. It was indispensable to the name and privileges of a Jew. Proselytes to their religion were circumcised as well as native-born Jews, and they held it to be indispensable to salvation. It is evident, from this, that Paul and Barnabas had dispensed with this rite in regard to the Gentile converts, and that they intended to found the Christian church on the principle that the Jewish ceremonies were to cease. When, however, it was necessary to conciliate the minds of the Jews and to prevent contention, Paul did not hesitate to practise circumcision, . After the manner of Moses . According to the custom which Moses commanded; according to the Mosaic ritual. Ye cannot be saved . The Jews regarded this as indispensable to salvation. The grounds on which they would press it on the attention of Gentile converts would be very plausible, and such as would produce much embarrassment. For, (1.) it would be maintained that the laws of Moses were the laws of God, and were therefore unchangeable; and, (2.) it would doubtless be maintained that the religion of the Messiah was only a completing and perfecting of the Jewish religion; that it was designed simply to carry out its principles according to the promises, and not to subvert and destroy anything that had been established by Divine authority. It is usually not difficult to perplex and embarrass young converts with questions of modes, and rites, and forms of religion; and it is not uncommon that a revival is followed by some contention just like this. Opposing sects urge the claims of their peculiar rites, and seek to make proselytes, and introduce contention and strife into an otherwise peaceful and happy Christian community. (e) "certain men" (f) "be circumcised" (g) "after the manner of Moses"

Acts 15:1

CHAPTER 15

Verse 1. And certain men. These were men undoubtedly who had been Jews, but who were now converted to Christianity. The fact that they were willing to refer the matter in dispute to the apostles and elders, Acts 15:2, shows that they had professedly embraced the Christian religion. The account which follows is a record of the first internal dissension which occurred in the Christian church. Hitherto they had been struggling against external foes. Violent persecutions had raged, and had fully occupied the attention of Christians. But now the churches were at peace. They enjoyed great external prosperity in Antioch. And the great enemy of souls took occasion then, as he has often done in similar circumstances since, to excite contentions in the church itself; so that when external violence could not destroy it, an effort was made to secure the same object by internal dissension and strife. The history, therefore, is particularly important, as it is the record of the first unhappy debate which arose in the bosom of the church. It is further important, as it shows the manner in which such controversies were settled in apostolic times; and as it established some very important principles respecting the perpetuity of the religious rites of the Jews.

Came down from Judaea. To Antioch, and to the regions adjacent, which had been visited by the apostles, Acts 15:23. Judea was a high and hilly region; and going from that toward the level countries adjacent to the sea, was represented to be descending or going down.

Taught the brethren. That is, Christians. They endeavoured to convince them of the necessity of keeping the laws of Moses.

Except ye be circumcised. This was the leading or principal rite of the Jewish religion. It was indispensable to the name and privileges of a Jew. Proselytes to their religion were circumcised as well as native-born Jews, and they held it to be indispensable to salvation. It is evident, from this, that Paul and Barnabas had dispensed with this rite in regard to the Gentile converts, and that they intended to found the Christian church on the principle that the Jewish ceremonies were to cease. When, however, it was necessary to conciliate the minds of the Jews and to prevent contention, Paul did not hesitate to practise circumcision, Acts 16:3.

After the manner of Moses. According to the custom which Moses commanded; according to the Mosaic ritual.

Ye cannot be saved. The Jews regarded this as indispensable to salvation. The grounds on which they would press it on the attention of Gentile converts would be very plausible, and such as would produce much embarrassment. For,

(1.) it would be maintained that the laws of Moses were the laws of God, and were therefore unchangeable; and,

(2.) it would doubtless be maintained that the religion of the Messiah was only a completing and perfecting of the Jewish religion; that it was designed simply to carry out its principles according to the promises, and not to subvert and destroy anything that had been established by Divine authority. It is usually not difficult to perplex and embarrass young converts with questions of modes, and rites, and forms of religion; and it is not uncommon that a revival is followed by some contention just like this. Opposing sects urge the claims of their peculiar rites, and seek to make proselytes, and introduce contention and strife into an otherwise peaceful and happy Christian community.

(e) "certain men" Gall 2:3 (f) "be circumcised" Jn 7:22 (g) "after the manner of Moses" Lev 12:3

Galatians 5:2

Verse 2. Behold, I Paul say unto you. I, who at first preached the gospel to you; I, too, who have been circumcised, and who was formerly a strenuous asserter of the necessity of observing the laws of Moses; and I, too, who am charged Gal 5:11 with still preaching the necessity of circumcision, now solemnly say to you, that if you are circumcised with a view to being justified by that, in whole or in part, it amounts to a rejection of the doctrine of justification by Christ, and an entire apostasy from him. He is to be "a whole Saviour." No one is to share with him in the honour of saving men; and no rite, no custom, no observance of law, is to divide the honour with his death. The design of Paul is to give them the most solemn assurance on this point; and by his own authority and experience to guard them from the danger, and to put the matter to rest.

That if ye be circumcised. This must be understood with reference to the subject under consideration. If you are circumcised with such a view as is maintained by the false teachers that have come among you; that is, with an idea that it is necessary in order to your justification. He evidently did not mean that if any of them had been circumcised before their conversion to Christianity; nor could he mean to say that circumcision, in all cases, amounted to a rejection of Christianity, for he had himself procured the circumcision of Timothy, Acts 16:3. If it was done, as it was then, for prudential considerations, and with a wish not unnecessarily to irritate the Jews, and to give one a more ready access to them, it was not to be regarded as wrong. But if, as the false teachers in Galatia claimed, as a thing essential to salvation, as indispensable to justification and acceptance with God, then the matter assumed a different aspect; and then it became, in fact, a renouncing of Christ as himself sufficient to save us. So with anything else. Rites and ceremonies in religion may be in themselves well enough, if they are held to be matters not essential; but the moment they are regarded as vital and essential, that moment they begin to infringe on the doctrine of justification by faith alone, and that moment they are to be rejected; and it is because of the danger that this will be the case, that they are to be used sparingly in the Christian church. Who does not know the danger of depending upon prayers, and alms, and the sacraments, and extreme unction, and penance, and empty forms, for salvation? And who does not know how much in the Papal communion the great doctrine of justification has been obscured by numberless such rites and forms?

Christ shall profit you nothing. Will be of no advantage to you. Your dependence on circumcision, in these circumstances, will in fact amount to a rejection of the Saviour, and of the doctrine of justification by him.